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107 Bible Verses about Justified by Faith
Through Christ's blood, you are justified. There's no condemnation for you when you come to God with a repentant heart. Believe that when you ask Jesus for forgiveness, you receive His mercy, and your soul is freed from the final punishment meant for those who don't turn away from their wrongdoings.
It's important to remember that the devil will constantly try to bring up your past to keep you from moving forward. He'll bring back thoughts of things God has already forgiven, just to make you feel guilty.
Nothing you do earns God's love. He's so good that His love isn't based on your actions. He loved you before the creation of the world and sent His Son to die for you, pulling you out of darkness through His blood and establishing a relationship with you.
So, whenever Satan tries to intimidate you and pull you away from God's presence, stand firm. Declare that through Jesus' sacrifice, you are justified before the Father. The sin that's been haunting you is removed, making you righteous. The shame that tormented you is forgotten, and you are repositioned with Christ in heavenly places.
Romans 5:1 reminds us that, having been justified by faith, we have peace with God through our Lord Jesus Christ.
And those Hashem decided upon from the beginning Hashem also summoned; and those Hashem summoned, Hashem also acquitted and pronounced to be YITZDAK IM HASHEM; and those Hashem acquitted and pronounced to be YITZDAK IM HASHEM, Hashem also set in eternal kavod (glory).
For by unmerited Chen v'Chesed Hashem you have been delivered from Hashemʼs Mishpat (Judgment) and granted a share in the Geulah (Redemption), through emunah; and this is not of yourselves, it is a matnat Hashem (gift of G-d);Not the result of doing Gezetz ma'asim, so that before Hashem no man should be a ravrevan (boaster, braggart).
That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma'aminim (believers). For there is no distinction.
This is the result: the Gezetz functioned as our omenet (governess) unto Moshiach, that by emunah we might be YITZDAK IM HASHEM.
V'TZADDIK VE'EMUNATO YICHEYEH (And my tzaddik will live by Emunah). And, if he shrinks back as a shmad defector, LO RATZTAH NAFSHI BO (My soul has no pleasure in him).
But to the man who does not “work” but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not “work” but has emunah (faith), such emunah is credited to him for TZEDAKAH (righteousness).
Now it is clear that not one person is YITZDAK IM HASHEM (justified with G-d) by Gezetz, because V'TZADDIK BE'EMUNATO YICHEYEH (the righteous by his faith will live).
And be found in him, not having my own Tzidkot (self-achieved righteousness, by definition a self-righteousness based on chumra stringency) from gezetz, but the Tzedek through emunah in Rebbe, Melech HaMoshiach, the Tzidkat Hashem based upon emunah.
For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust), apart from depending on ma'asim of gezetz.
But it is no longer Anochi (I) who lives, but Moshiach who lives in me, and the Chayyim I now live in the basar, I live by emunah, emunah in the Zun fun der Oybershter, the one having ahavah (agape) for me and having given himself over, on my behalf.
You who want to be YITZDAK IM HASHEM (justified with G-d) by [boasting in] chumra, by ma'asim of Gezetz, are estranged from Moshiach, you at that point fall from the Chen v'Chesed Hashem.
For the Tzidkat Hashem, (the righteousness of Hashem) is having its hisgalus (revelation) in the Besuras HaGeulah by emunah (faith) from first to last, from Faith to Faith, as it is written, V'TZADDIK BE'EMUNATO YICHE'YEH (The righteous by his faith shall live).
Vi-bahlt (since), after all, Adonai echad (G-d is one). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the milah on the ground of emunah and the “arelim” (uncircumcised ones) through that same emunah.
But also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim (dead ones),Who was handed over for PEYSHA'EINU (our transgressions), and made to stand up in his Techiyas HaMoshiach that we be YITZDAK IM HASHEM (be justified with G-d, that we have our justification, our acquittal, vindication).
Yet we have da'as that a man cannot be YITZDAK IM HASHEM (be justified with G-d) by [depending on] the ma'asim of Gezetz (Law), but through emunah in Rebbe, Melech HaMoshiach Yehoshua. And we have come to have bitachon in Rebbe, Melech HaMoshiach Yehoshua, that we can be YITZDAK IM HASHEM (be justified with G-d) by emunah in Moshiach and not by ma'asim, because by taryag mitzvot KOL CHAI LO YITZDAK (all living shall not be justified).
They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v'Chesed Hashem (grace of G-d) through HaPedut (the ransom), which is in Rebbe, Melech HaMoshiach Yehoshua,
And some of you were these things. But you were washed and made tehorim (clean), you were made to be Am Kadosh, you were made to be yitzdak im Hashem in the name of Rebbe, Melech HaMoshiach Yehoshua Adoneinu and in the Ruach Hakodesh of Eloheinu.
So, then, as through one Averah (transgression) [of Adam] to kol Bnei Adam to harsha'ah (condemnation as guilty), so also through one Mitzvah (righteous or worthy deed) [of Moshiach] to kol Bnei Adam to justification unto Chayei [Olam].
Moshiach, who himself NASAH (bore, carried away) ES PEYSHA'EINU (our transgressions, our sins) in geviyyato on HAETZ that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU (by whose wounds you were healed).
But you are of Hashem in Rebbe, Melech HaMoshiach Yehoshua who became to us chochmah (wisdom) from Hashem, our Tzidkanut (Righteousness) and our Kedushah (Holiness) and our Geulah LaOlam (Redemption to the world),
And you, once having been alienated and oyvim (enemies) in the mind by ma'asim hara'im (evil deeds),Yet now Moshiach reconciled in the Guf (body) of his basar through Moshiachʼs histalkus to present you, Kedoshim holy and without mum (defect) and without reproach before Him,
And without Emunah it is impossible to please Hashem. For it is necessary for the one making a kiruv approach to Hashem to have Emunah in the fact that yesh Elohim (G-d is there), and that Elohim gives sachar (reward) to those who seek him with zerizut.
How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM on the basis of the Moshiachʼs DAHM (blood) and sacrificial death, how much more then shall we be delivered through him from the eschatological Charon Af Hashem (burning anger of G-d)!
Who was handed over for PEYSHA'EINU (our transgressions), and made to stand up in his Techiyas HaMoshiach that we be YITZDAK IM HASHEM (be justified with G-d, that we have our justification, our acquittal, vindication).
For we by the Ruach Hakodesh eagerly await by emunah that for which we have tikvah, our Tzidkat Hashem righteousness.
He that vindicateth is karov (near), who will contend with Me? Let us stand together. Who is Mine Ba'al Mishpat (Adversary in court, the one bringing charges)? Let him draw near to Me [in court]. See, Adonoi Hashem will help Me. Who is he that shall condemn Me? See, they all shall wear out like a beged (garment); the ahsh (moth) shall eat them.
No keli (weapon, instrument) that is formed against thee shall prosper; and every leshon (tongue) that shall rise against thee in mishpat (judgment, accusation) tarshi'i (thou shalt condemn, prove false, refute, prove wrong). This is the nachalat avdei Hashem (the heritage of the servants of Hashem), and their tzedakah (righteousness, vindication) is from Me, saith Hashem.
And enter not into mishpat with Thy eved; for in Thy sight shall no man living be yitzadak (justified).
He shall see of the travail of his nefesh, and shall be satisfied; by knowledge of him shall Tzadik Avdi (My Righteous Servant) justify many; for he shall bear their avon (iniquities).
That, having been made YITZDAK IM HASHEM by the Chen v'Chesed of Hashem, we might become yoreshim (heirs) in the tikvah HaChayyei Olam.
Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem through Rebbe, Melech HaMoshiach Yehoshua Adoneinu,For if when we were [G-dʼs] oyevim (enemies), we were reconciled to Hashem through the histalkus (passing), the mavet (death) of the Zun fun der Oybershter, how much more, having been reconciled and no longer oyevim, shall we be delivered by his Chayyim!Not only so, but we also glory in Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through whom we have now received the ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men).Therefore, just as through one Adam (one man, humanity, Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death), and so Mavet passed through to kol Bnei Adam (all Mankind, all the sons of Adam), because all sinned.For before [the epoch of] the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in HaOlam (HaZeh, the world). But Chet (Sin) is not accounted, recorded in the absence of Gezetz.Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adamʼs averah (transgression, disobedience, commandment rebelled against and recorded for death penalty) — that is, Adam who is a tipus (pattern, prophetic type), a demut he'atid (a future figure) of Hu HaBah (“He who comes,” Moshiach the Coming One, the Coming Go'el Redeemer). But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v'Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many).And the mattanah (free gift) is not like the effect of that one Adamʼs averah. For the mishpat (judgment) is from one averah (transgression) to the gezar din (verdict) of ashem (guilty), to harsha'ah (condemnation as guilty); but the effect of the unmerited Chen v'Chesed Hashem is from averot rabbot (many transgressions) to zikkuy (acquittal), to that of being YITZDAK IM HASHEM (“justified with G-d,” i.e., acquittal, justification with Hashem of the Many).For if by the averah (transgression) of the one, Mavet (Death) reigned supreme through the one Adam, how much more those, who receive the abundance of unmerited Chen v'Chesed Hashem (grace) and of the Matnat HaTzedakah (the gift of righteousness), shall reign in life through the one Adam, Rebbe, Melech HaMoshiach Yehoshua.So, then, as through one Averah (transgression) [of Adam] to kol Bnei Adam to harsha'ah (condemnation as guilty), so also through one Mitzvah (righteous or worthy deed) [of Moshiach] to kol Bnei Adam to justification unto Chayei [Olam].For as through the disobedience of the one Adam, the many were made chote'im (sinners), so also through the mishma'at (obedience) of the one Adam, the many will be made tzaddikim (righteous ones).Through whom also we have HaSha'ar laHashem (gate to appoach G-dʼs presence, access of the Tzaddikim) by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod Eloheinu.
In Him we have the pedut (redemption, Geulah release on payment of ransom) through the dahm of Moshiach, the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed Hashem (grace of G-d);
If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne'eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon.
(Of Dovid. A maskil) 1 Ashrei is he whose peysha (rebellion) is forgiven, whose chata'ah (sin) is covered.Many sorrows shall be to the resha'im, but he that trusteth in Hashem, chesed shall envelop and cover him.Be glad in Hashem, and rejoice, ye tzaddikim; and shout for joy, all ye yishrei lev (upright in heart).Ashrei is the adam unto whom Hashem imputeth not avon (iniquity), and in whose ruach there is no remiyyah (guile, deceit).
Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua.
Therefore, Achim b'Moshiach, having confidence for bevitachon (confidently) entering haSha'ar laHashem (gate to approach G-dʼs presence, access of the tzaddikim) into the Kodesh HaKodashim by HaDahm HaYehoshua,Otherwise, would these zevakhim not have stopped being offered, because the worshipers, having experienced tohorah (purification, cleansing) even once, would no longer have had consciousness of averos?Which he opened for us as a Derech Chadasha, a Derech Chayyah, through the parokhet, that is to say, the parokhet opened when was offered the basar of Moshiach.And als (since) we have a Kohen Gadol over the Beis Hashem,Let us approach and draw near to Hashem with a lev shalem, with full assurance and bitachon of Emunah, our levavot having been sprinkled clean (tehorim) from an evil matzpun (conscience) and our bodies plunged kluhr (pure) into a tevilah in a mikveh mayim.
— Just as Avraham Avinu HE'EMIN B'HASHEM V'YACHSHEVEHA LO TZEDAKAH (believed Hashem and it [his faith] was accounted to him for righteousness).
Being convinced of this: that He who began a pe'ulah hatovah (good work) in you, will bring that mitzvoh to completion by Yom Hashem, the Yom Adoneinu, Moshiach Yehoshua.
For Chet (sin) shall not exercise bailus (sovereignty, ownership, dominion) over you; for you are not under Gezetz but under Chesed (Grace).
And you being dead in your peysha'im and your orlat basar (uncircumcision of flesh) he made alive together, you together with Moshiach, having granted you selicha for all your peysha'im;Having erased the hand-signed sefer of guilt choiv (debt), the heavenly indictment against us in the maleh chukat haTorah (full statute requirement of the Torah), which was against us. Moshiach has done away with this opposing record, having nailed it to Moshiachʼs Etz.
Ashrey are the ones hungering and thirsting for TZIDKAT Hashem (Tzedek Olamim, Everlasting Righteousness), for they will be satisfied.
For Moshiach is the goal of the Torah as a means to being YITZDAK IM HASHEM, for all who have emunah.
For if when we were [G-dʼs] oyevim (enemies), we were reconciled to Hashem through the histalkus (passing), the mavet (death) of the Zun fun der Oybershter, how much more, having been reconciled and no longer oyevim, shall we be delivered by his Chayyim!
The one having granted us Yeshu'at Eloheinu and having called us with a kri'ah kedoshah (holy calling), not according to the ma'asim of us but according to his own tachlis (purpose) and chesed having been given to us in Rebbe, Melech HaMoshiach Yehoshua before Yamim HaOlam,
That Moshiach might bring the Geulah (Redemption) to the ones under Gezetz (Law), that we might receive the Ma'amad HaBanim (the standing as sons), the bechirah adoption.
Therefore, let us approach with bitachon the Kisse of Chesed, that we may receive rachamim and may find chesed for timely ezrah (aid).
Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua.And if Moshiach is in you, the body (of the basar) is dead because of sin but the Ruach is life for you because of Tzedek (righteousness).But if the Ruach Hakodesh of Him who gave Yehoshua Techiyah (Resurrection) from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach Hakodesh in you.So then, Achim b'Moshiach, we are under no obligation to the basar to live in accordance with the basar.For if you live in accordance with the basar you will certainly die; but if by the Ruach Hakodesh you put to death the [shameful] acts of the body, you will live.For as many as are led by the Ruach HaElohim, they are bnei HaElohim.For you did not receive a spirit of avdut, falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Adoption), having Ma'amad HaBanim (the standing as Sons), by which we cry, “Abba, Avinu!”The Ruach Hakodesh himself bears eidus (witness) with our ruach that we are bnei HaElohim.And if bnei HaElohim, then also yoreshim (heirs) of G-d and co-heirs together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him. For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.For the eager expectation of HaBri'ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim.For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua has set me free from the “Gezetz” of Chet and Mavet.
I do not set aside the Chen v'Chesed Hashem; for if the MAH (how) an ENOSH (man) is to be YITZDAK IM HASHEM is found through Gezetz chumra, then Moshiach died for nothing and L'TOHU (in vain).
But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v'Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many).
So that if anyone is in Moshiach, he is a bria chadasha (a new being): the old things passed away; hinei, all has become chadashot.
Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua.And if Moshiach is in you, the body (of the basar) is dead because of sin but the Ruach is life for you because of Tzedek (righteousness).But if the Ruach Hakodesh of Him who gave Yehoshua Techiyah (Resurrection) from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach Hakodesh in you.So then, Achim b'Moshiach, we are under no obligation to the basar to live in accordance with the basar.For if you live in accordance with the basar you will certainly die; but if by the Ruach Hakodesh you put to death the [shameful] acts of the body, you will live.For as many as are led by the Ruach HaElohim, they are bnei HaElohim.For you did not receive a spirit of avdut, falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Adoption), having Ma'amad HaBanim (the standing as Sons), by which we cry, “Abba, Avinu!”The Ruach Hakodesh himself bears eidus (witness) with our ruach that we are bnei HaElohim.And if bnei HaElohim, then also yoreshim (heirs) of G-d and co-heirs together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him. For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.For the eager expectation of HaBri'ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim.For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua has set me free from the “Gezetz” of Chet and Mavet.For HaBri'ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope),Because HaBri'ah also itself will be set free from the avdut (slavery) of corruption into the deror (freedom) of the kavod (glory) of the bnei HaElohim.For we have da'as that the whole Bri'ah groans and suffers the chevlei leydah (pangs of childbirth) until now.And not only so, but also we ourselves who have the bikkurim (first fruits) of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mishpat HaBanim Adoption, that is, the pedut geviyyateinu for the Techiyah from HaMesim.For in tikvah (hope) we were delivered in eschatological salvation. But tikvah (hope) which is seen is not tikvah, for who hopes for what he sees?But if we have tikvah for what we do not see, we eagerly await it with savlanut.In the same way, the Ruach Hakodesh helps us in our weakness. For as we daven, we do not know as we should for what to make tefillos (prayers), but the Ruach HaKodesh Himself intercedes on our behalf with labor pang groans not intelligibly uttered.And He who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as G-d would have it on behalf of the Kedoshim.And we have da'as that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru'im (the summoned, called ones) according to the etzah (wisdom) of the tochnit Hashem (G-dʼs purposeful and willed plan or goal).For those Hashem had da'as of beterem (beforehand), Hashem also decided upon from the beginning to be conformed to the demut (likeness) of Hashemʼs Zun fun der Oybershter, that he should be HaBechor (Firstborn) among many Achim b'Moshiach.For what the Gezetz was unable to do in that it was weak through the basar, G-d sent his own Zun fun der Oybershter in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice), and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity),And those Hashem decided upon from the beginning Hashem also summoned; and those Hashem summoned, Hashem also acquitted and pronounced to be YITZDAK IM HASHEM; and those Hashem acquitted and pronounced to be YITZDAK IM HASHEM, Hashem also set in eternal kavod (glory).In view of these things, what therefore shall we say? If Hashem is for us, who is against us?He who indeed did not spare His own Zun fun der Oybershter, but gave him up for us all, how shall He not also with him give us all things.Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with G-d).Who is there to bring a judgment of harsha'ah (condemnation, to condemn to Onesh Gehinnom)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of G-d), who also intercedes on our behalf.Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword)?As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH (For Your sake we are being killed all the day; we are reckoned as sheep for slaughter).But in all these things we prevail bichlal (entirely) through Him who had ahavah for us.For I am convinced that neither Histalkus nor Chayyim nor Malachim nor Rulers, neither things present nor things to come nor kochot (powers),Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.In order that the maleh chukat haTorah (the full statute requirement of the Torah) might be fulfilled in us whose halakhah is in the Derech [HaChayyim] (the Way [of Life]) according to the Ruach Hakodesh and not in accordance with the basar.
Because, indeed, Moshiach suffered once on behalf of chatta'im (sins), a Tzaddik (righteous one) on behalf of the chote'im (unrighteous ones, sinners), that he might bring you to Hashem he, having been in the basar put to death, yet, in the Ruach Hakodesh, having been made alive;
For the loin (wages) that Chet (Sin) pays out of its own payroll is mavet (death); however, the gracious matnat hachesed Hashem (the gift of the grace of G-d) is Chayyei Olam b'Moshiach Yehoshua Adoneinu.
What then shall we say? That Goyim who do not pursue Tzidkot (righteousness) have attained Tzidkot which is Tzidkot through emunah,
For this “zman cheruteinu” (Pesach Haggadah Kiddush), Moshiach freed us; stand fast, therefore, and be not again bound by an ol (yoke) of avdut (slavery).
My yeladim, these things I write to you so that you do not commit averos. And if anyone does commit averos, a Melitz Yosher (Advocate) we have with HaAv, Yehoshua/Yeshua, Rebbe, Melech HaMoshiach the Tzaddik.
But Hashem demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.
I acknowledge my chattat unto Thee, and mine avon (iniquity) have I not covered up. I said, I will confess my peysha'im (rebellions) unto Hashem; and Thou forgavest the avon (iniquity) of my chattat. Selah
For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V'YACHSHEVEHA LO TZEDAKAH (and it was accounted, credited, reckoned, imputed to him for righteousness).
Yet now Moshiach reconciled in the Guf (body) of his basar through Moshiachʼs histalkus to present you, Kedoshim holy and without mum (defect) and without reproach before Him,
For in Rebbe, Melech HaMoshiach Yehoshua neither milah is of any force nor the lack of it, but emunah working through ahavah.
(For the one directing. Mizmor Dovid.Make me to hear sasson and simchah; that the atzmot which Thou hast broken may rejoice.Hide Thy face from my chatta'im, and blot out all mine avonot.Bara in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit) within me. Cast me not away from Thy presence; and take not Thy Ruach Hakodesh from me.Restore unto me the sasson of Thy salvation; and uphold me with a ruach nedivah (a willing spirit). Then will I teach poshe'im (transgressors) Thy drakhim; and chatta'im (sinners) shall be converted unto Thee. Save me from damim (bloodguiltiness), O Elohim, Thou Elohei Teshuati; and my leshon shall sing aloud of Thy tzedakah.Adonoi, open Thou my lips; and my mouth shall show forth Thy tehillah (praise).For Thou desirest not zevach (sacrifice); else would I give it; Thou delightest not in olah (burnt offering).The zivkhei Elohim are a ruach nishbarah (broken spirit); a broken and contrite lev, O Elohim, Thou wilt not despise.When Natan HaNavi confronted him after he went into Bat-Sheva)
For by [depending on] ma'asim of gezetz shall KOL CHAI LO YITZDAK (all living not be justified), for through the gezetz (law) comes Da'as HaChet (knowledge of sin). But now, apart from gezetz, the Tzidkat Hashem has been manifested, being attested to by the Torah and the Neviim.That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma'aminim (believers). For there is no distinction.
For Adonoi echad hu (there is one G-d) and there is also metavekh echad (one melitz), one between Hashem and kol Bnei Adam, the man Rebbe, Melech HaMoshiach Yehoshua,
But Hashem, being rich in rachamim (mercy), because of His ahavah harabba (great love) with which He loved us,Even when we were dead in our peysha'im, He made us alive together with Rebbe, Melech HaMoshiach — by the unmerited Chen v'Chesed Hashem you have been delivered in your personal Geulah and the Yeshu'as Elokeinu —
Baruch Hashem, HaElohim Avi of Rebbe, Melech HaMoshiach Adoneinu Yehoshua! By his great rachamim (mercy) we have been born anew to a tikvah chayyah (living hope) through the Techiyas Yehoshua from HaMesim (the dead ones).We have also been born anew to a nachalah (inheritance) that is without shachat (corruption, decay), undefiled and unfading, having been preserved in Shomayim for you,The ones by the koach of Hashem being guarded through Emunah (Faith) for Yeshu'at Eloheinu (the Salvation of our G-d), which is ready to be revealed at the Ketz Hayamim (End of Days).
Who gave his nefesh on behalf of us, that for us he might bring in the Geulah, redeeming us MI KOL AVONOTAV (from all Israelʼs sins), making tahor AM LI SEGULAH (a people for My possession), zealous for ma'asim tovim.
Then stood up Pinchas, and interposed; and so the magefah (plague) was halted.And that was counted unto him for tzedakah l'dor vador ad olam.
But Baruch Hashem, Who is giving us the Netzach (Victory) through Adoneinu Rebbe, Melech HaMoshiach.
For I am convinced that neither Histalkus nor Chayyim nor Malachim nor Rulers, neither things present nor things to come nor kochot (powers),Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.
Now Emunah is the substance of things for which we have tikvah. Emunah is the conviction of things not seen.
But the Kitvei HaKodesh consigned all things under HaChet (Sin), that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma'aminim.
I appeal to you, therefore, Achim b'Moshiach, through the rachamei Hashem (mercies of G-d), to present your geviyah, all of your being, as a korban chai (living sacrifice), kadosh (holy) and acceptable to Hashem, which is your spiritual avodas kodesh service.Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.Be zealous without negligence; with bren (fervor, hitlahavut) be burning with the Ruach Hakodesh. With avodas kodesh serve Hashem.Have simcha in tikvah. Have savlanut in tzoros. Keep davening tefillos.With a spirit of koinonia, keep the pushke full for the needs of the Kedoshim. Aspire to hachnosas orchim.Say a bracha on those who bring redifah (persecution) on you, let it be a bracha and not a kelalah (curse).Join in simcha with those who rejoice, weep with those who weep.Think with a (spiritual) consensus in achdus harmony among yourselves. Do not cherish the thoughts of the ba'al gaavah (haughty person), but associate with the anaviyim (humble), with the lowly am ha'aretz; do not be chachamim (wise ones) in your own estimation.Repay no one ra'a (evil) for ra'a (evil). Take into consideration what is haTov in the sight of everyone and do that.If possible, so far as it depends on you, live in shalom with everyone.Do not take your own revenge, beloved, but give opportunity for G-dʼs Charon Af (burning wrath), for it is written, LI NAKAM V'SHILEM (Vengeance is mine and recompense, repayment) — I am He who will repay, says Hashem.Stop allowing yourself to be conformed to the Olam Hazeh, but be transformed by your hitkhadshut (regeneration, renewal) of your mind, so that you may ascertain what is the ratzon Hashem (the will of G-d), what is the good, acceptable, and perfect will of G-d.
But the Teshu'at Tzaddikim is of Hashem; He is their ma'oz (stronghold, refuge) in the time of tzoros.Delight thyself also in Hashem, and He shall give thee the desires of thine lev.And Hashem helps them, and delivers them; He shall deliver them from the resha'im, and save them, because they take refuge in Him.
For V'HAYAH KOL ASHER YIKRA B'SHEM ADONOI (Everyone whoever calls upon the Name of the L-rd — Yoel 3:5 [2:32]) shall be delivered.
For in Moshiach every one of Hashemʼs havtachot (promises) is a “Ken.” For this reason it is b'Shem Moshiach that we say the “Omein” to the kavod of Hashem.
If therefore you were made to stand up alive in hitkhadshut with Rebbe, Melech HaMoshiach, seek the things above, where Moshiach is, LI'MIN ELOHIM, sitting at the right hand of Hashem.And instead enrobe with the Adam HaChadash, the one being renewed in da'as in accordance with the demut of the One having created him.Here there is neither Yevani nor Yehudi, there is neither those who are or are not of the Bris Milah, there is no uncultured non-Greek speaker, there is no Scythian, eved, or Ben Chorin, but rather Moshiach is all in all.Therefore, as Bechirim (Chosen ones) of Hashem, Kedoshim and ahuvim, enrobe yourselves in tender feelings of rachmei Shomayim (heavenly compassion, mercy), chesed (lovingkindness), anavah (humility), shiflut (lowliness), and savlanut (longsuffering),Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.And to all these things add ahavah, which is the agudah of tamimim.And let the shalom of Moshiach arbitrate in your levavot. You were called to this shalom in one GUF. Let there be todah in your levavot.Let the dvar of Rebbe, Melech HaMoshiach make its mishkan in you richly, in all chochmah and in all Moshiachʼs pnimiyus haTorah (innermost Torah teaching) and words of chizzuk, ministering to one another with Tehillim, shirim, and neshamah niggunim miRuach Hakodesh (soul melodies from the Ruach Hakodesh) with gratitude, singing in your levavot to Hashem.And whatever thing you do, whether in dvar or in ma'aseh, do all things b'Shem Adoneinu Yehoshua, giving todot to Elohim HaAv through him. Nashim (wives), make yourselves accountable to your ba'alim (husbands), as is proper in Adoneinu.Ba'alim, have ahavah for your nashim and do not be bitter against them.Place your machshavot (thoughts) above (in Shomayim), not on the things of the Olam Hazeh.Yeladim, obey your horim (parents) in all things, for this is well pleasing in Adoneinu.Avot, do not provoke your yeladim, lest they be disheartened.Avadim (servants), each of you obey in all things your adon according to the basar, not with eye service as pleasers of Bnei Adam, but with tom lev, with yirat Shomayim.Whatever you do, be po'alim (workers) who with their neshamah work facing Adoneinu and not Bnei Adam,Having da'as that from Adoneinu you will receive the sachar of the nachalah (alloted inheritance). Serve Adoneinu Rebbe, Melech HaMoshiach.For the one doing wrong will be repaid for his wrong, ki ein masso panim im Hashem (for there is no respect of persons with G-d, no partiality).For you died and the Chayyim of you has become nistar (hidden) with Moshiach in Hashem.
As also Dovid HaMelech speaks of the me'ushar (blessedness) of the person whom Hashem reckons to be YITZDAK IM HASHEM (justified with G-d) without dependence on ma'asim (of gezetz):Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;ASHREY ADAM LO YAKHSHOV HASHEM LO AVON (Blessed, happy is the one whose sin Hashem will by no means count).
By how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect) to G-d, by how much more will his DAHM purify our matzpun (conscience) from ma'asim metim (dead works) in order to serve the Elohim Chayyim.
He who indeed did not spare His own Zun fun der Oybershter, but gave him up for us all, how shall He not also with him give us all things.
Not by tzidkateynu (our righteousness) in ma'asim tovim which is to our zchus (merit), but according to His rachamim, He granted us Yeshu'at Eloheynu through the mikveh mayim ruchani of rebirth and hitchadshut of the Ruach Hakodesh,
So Hashem has given us precious havtachot gedolot (great promises) that through these promises you might become [regenerate] deveykus participants with the life of the teva haelohi (divine nature), having escaped the [degenerate] Olam Hazehʼs lust engendered corruption.
Through whom also we have HaSha'ar laHashem (gate to appoach G-dʼs presence, access of the Tzaddikim) by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod Eloheinu.
For I mefarsem (make known) to you, Achim B'Moshiach, the Besuras HaGeulah having been preached by me, that it is not according to Bnei Adam;For neither did I receive it from Bnei Adam nor was I taught it, but no, it was through a chazon (revelation) of Moshiach Yehoshua.
In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK (G-d is righteous) Himself and the One who counts to be YITZDAK IM HASHEM the person who has Torah of Emunah (the Law of Faith).
For Hashem loveth mishpat, and forsaketh not His chasidim; they are preserved l'olam; but the zera resha'im shall be cut off.
Keep asking and it shall be given to you; keep searching and you shall find; keep knocking and the delet shall be opened to you.For everyone asking receives, and the one searching finds, and to the one knocking the delet will be opened.
Because whatever that has been born of Hashem obtains nitzachon (victory) over the Olam Hazeh. And this is the nitzachon (victory), the nitzachon that overcomes the Olam Hazeh, even our emunah (faith).And who is the one overcoming the Olam Hazeh except the one with emunah that Yehoshua is the Zun fun der Oybershter?
May the Elohei HaTikvah (the G-d of hope) fill you with simcha and shalom in believing, that you may overflow in tikvah (hope), in the ko'ach (power) of the Ruach Hakodesh.
Let Thy chasadim come also unto me, Hashem, even Thy Teshu'ah (salvation), according to Thy word.
Why so? Because it was not on the mekor (basis) of emunah but on the mekor (basis) of ma'asim (works). They have stumbled over the EVEN NEGEF (Stone of Stumbling),As it is written, Hinei, I place in Tziyon a stone of stumbling and a rock of offense; and he who believes in Me shall not be put to shame.
And Kefa said to them, Make teshuva (repentance, turning from chet to Hashem) and each of you submit to a tevilah of teshuva in the Shem of Yehoshua HaMoshiach, for the selichat avon of you, and you will receive the matanah of the Ruach Hakodesh.
This tikvah we have as an ogen (anchor) for the neshamah, a tikvah both firm and secure, which enters inside the parokhet,Of divrei torah on tevilot and tohorah and s'michat yadayim and of the Techiyas HaMesim and of the Mishpat Olam.Where Yehoshua has entered as a metatron (forerunner) on behalf of us, having become a KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK (Kohen forever according to the order of Malki-Tzedek).
Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem through Rebbe, Melech HaMoshiach Yehoshua Adoneinu,For if when we were [G-dʼs] oyevim (enemies), we were reconciled to Hashem through the histalkus (passing), the mavet (death) of the Zun fun der Oybershter, how much more, having been reconciled and no longer oyevim, shall we be delivered by his Chayyim!Not only so, but we also glory in Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through whom we have now received the ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men).Therefore, just as through one Adam (one man, humanity, Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death), and so Mavet passed through to kol Bnei Adam (all Mankind, all the sons of Adam), because all sinned.For before [the epoch of] the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in HaOlam (HaZeh, the world). But Chet (Sin) is not accounted, recorded in the absence of Gezetz.Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adamʼs averah (transgression, disobedience, commandment rebelled against and recorded for death penalty) — that is, Adam who is a tipus (pattern, prophetic type), a demut he'atid (a future figure) of Hu HaBah (“He who comes,” Moshiach the Coming One, the Coming Go'el Redeemer). But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v'Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many).And the mattanah (free gift) is not like the effect of that one Adamʼs averah. For the mishpat (judgment) is from one averah (transgression) to the gezar din (verdict) of ashem (guilty), to harsha'ah (condemnation as guilty); but the effect of the unmerited Chen v'Chesed Hashem is from averot rabbot (many transgressions) to zikkuy (acquittal), to that of being YITZDAK IM HASHEM (“justified with G-d,” i.e., acquittal, justification with Hashem of the Many).For if by the averah (transgression) of the one, Mavet (Death) reigned supreme through the one Adam, how much more those, who receive the abundance of unmerited Chen v'Chesed Hashem (grace) and of the Matnat HaTzedakah (the gift of righteousness), shall reign in life through the one Adam, Rebbe, Melech HaMoshiach Yehoshua.So, then, as through one Averah (transgression) [of Adam] to kol Bnei Adam to harsha'ah (condemnation as guilty), so also through one Mitzvah (righteous or worthy deed) [of Moshiach] to kol Bnei Adam to justification unto Chayei [Olam].For as through the disobedience of the one Adam, the many were made chote'im (sinners), so also through the mishma'at (obedience) of the one Adam, the many will be made tzaddikim (righteous ones).Through whom also we have HaSha'ar laHashem (gate to appoach G-dʼs presence, access of the Tzaddikim) by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod Eloheinu.The [epoch of the] Gezetz came to increase the averah (transgression); but where Chet (Sin, Chet Kadmon) increased, unmerited Chen v'Chesed Hashem overflowed in abundance,In order that as Chet (Sin) reigned in Mavet (Death), so also Chesed might reign through Tzedek Olamim to Chayyei Olam through Rebbe, Melech HaMoshiach Yehoshua Adoneinu.Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces savlanut (patience),Savlanut produces tested character and midos, and tested character and midos produce tikvah.And tikvah does not in the end lead to our being meyayesh (despairing) in disillusionment and bushah (shame), because the Ahavas Hashem (G-dʼs love) has been poured out in our levavot through the Ruach Hakodesh given to us.
But let all those that take refuge in Thee rejoice; let them shout for joy l'olam, and spread Thou protection over them that they be joyful in Thee, who love Shemecha (Thy Name).
For all have sinned and suffered want of the kavod Hashem.They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v'Chesed Hashem (grace of G-d) through HaPedut (the ransom), which is in Rebbe, Melech HaMoshiach Yehoshua,Whom G-d set forth as a kapporah through emunah (faith) in the DAHM (blood) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times.In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK (G-d is righteous) Himself and the One who counts to be YITZDAK IM HASHEM the person who has Torah of Emunah (the Law of Faith).
Now to him who works, the loin (wages, batzalon [remuneration]) is not credited to oneʼs account as a favor or gift of chesed but as a choiv (debt).But to the man who does not “work” but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not “work” but has emunah (faith), such emunah is credited to him for TZEDAKAH (righteousness).
Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem through Rebbe, Melech HaMoshiach Yehoshua Adoneinu,
Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with G-d).Who is there to bring a judgment of harsha'ah (condemnation, to condemn to Onesh Gehinnom)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of G-d), who also intercedes on our behalf.
The one who in his person had no da'as of chataah (sin), this one Hashem made chataah on our behalf that we might become the Tzidkat Hashem in Moshiach.